A Christians Walk and Work on Earth, Chapter 6
The fourth Religious duty (another walk of a Chriſtian) is the Singing Ordinance. CHAP. VI.
1. SEeing the Saints are called Singing Birds, Cant. 2. 10, 12. (the time of the Singing of Birds is come.) 'Tis a thouſand pitties that any of thoſe Singing Birds, ſhould loſe this Singing Ordinance, as if it were ſtill Winter with them, and as if the Spring-time of grace were not come upon them; or as if it were the mowting Month with them, as it is with ſome Singing Birds (which having ſome diſt emper in their Voices, Tongues, or Breaſts) Sing not at all in that Month. The Saints of the moſt high God, ſhould rather be as the Canary-Birds that warble out their pleaſant Notes, all the Months of the Year; ſeeing the time of the Singing of Birds is come upon them. And they are made able to ſay (in the witneſſings of the Holy Ghoſt. Rom. 9. 1.) that their Sins are pardoned, their perſons are accepted off, and their names are writ in the Lambs Book of life. This is the true Singing time and they ſhould rejoice in this, Luke 10. 20. and rejoice evermore. 1 Theſ. 5. 16. yea in every thing give thanks. Phil. 4 4, 6. always warbling out the high praiſes of the moſt high God which is ever comely for the upright. Pſal. 33. 1.
8. The Method of my diſcourſe upon this Subject ſhall (in Gods ſtrength) be thus managed. 1. In ſhowing you the grounds, reaſons and Arguments (at leaſt ſome of them) that may be alledged for it. 2. The Anſwers to thoſe Objections that are uſually urged againſt it, and of both briefly. Firſt of the firſt of thoſe. The firſt Argument to enforce this Religious duty is taken from the Divine precept, all Divine Worſhip muſt have a Divine Warrant this is (principium eternoe Veritatis) a maxim of everlaſting truth, and will prevail againſt all contrary aſſertions: And aſſuredly there is no duty (next to Prayer) that is more preſſed (both in the old and New Teſtament) by the moſt (holy) God, although it be ſo little practiced by (Sinful) Man. But waving the old Teſtament precepts (which are liable to more exceptions) the New Teſtament precepts are moſt cogent, and they are principally three. (Eph. 5. 19. Col. 3. 16. and Jam. 5. 13.) that in the mouth of three Witneſſes this great truth might be eſtabliſhed.
3. The ſecond Argument, is taken from Divine preſidents, (waving the Old-Teſtament in this alſo) as before in Divine precepts; and they are three likewiſe. as Mat. 26. 30. Act. 16. 25. & 1 Cor. 14. 15. The Example of Chriſt (himſelf) is the (Regula Regulans) rule ruling, and the example of the Apoſtles is the (regula Regulata) rule ruled. You cannot Write after a better Copy, then after Chriſt, and after his Apoſtles ſo far as they followed Chriſt. His Pattern is for your Practice, and he will not be a Saviour to you for happineſs, unleſs he be alſo a Samplar to you for Holineſs; you muſt either tread in his ſteps here in this world, or you ſhall never lodge in his boſome in the World to come; and you ſhould follow them, who through faith and patience do now Inherit the promiſes. Heb. 6. 12. Follow the white-ſide (though not the dark-ſide) of this cloud of Witneſſes. Heb. 12. 1.
4. The third ground is Antiquity, pure Antiquity. This may give light, when all other lights are out; the laudable and comely cuſtoms of the primitive Church ought to be obſerved, 1 Cor. 11. 16. as Water the neerer that it is to the Spring, the purer doth it run in the ſtream, ſo is Antiquity in cuſtoms, the neerer to the Apoſtles times, before the man of Sin aroſe to fowle them with his fowle foot, Ezek. 34. 18. Rev. 13. 1. the purer they are and ſo are juſtly deſerving a due eſteem and diligent peruſal in matters of fact, which (they) muſt needs know better then others after them. 'Tis true, the univerſal practice of Churches is no Rule; for the word of God is the only rule, and cuſtom, without truth is but a mouldy Errour, and as a Cipher without a figure: yet when the cuſtomes of the Church are backed with both Divine precepts and Divine preſidents, It ſhould ever ſtrike a Reverence upon the heart; Gods word is truth. Joh. 17. 17. and 'tis that which muſt inſtitute all Ordinances; ſuch cuſtomes, as hold not a conſonancy to the word, are vain. Jer. 10. 3. and ought to be aboliſhed: but in the duty of Singing cuſtom and truth meets together, 'twas the practice of him that was truth it ſelf; and (primum Cujuſ que Generis eſt menſura Reliquorum) the firſt of the kind is a Rule to all the reſt. Chriſt was firſt in this Goſpel-Ordinance, and the Primitive Churches followed him herein, as Juſtin Martyr, Tertullian, and others teſtify, having their (Cantus antelucanos) Singing praiſes to God and Chriſt before day.
5. The fourth Reaſon for reviving this Goſpel Ordinance, is the univerſal Obligation that lyeth upon all to performe it. 'Tis a natural duty (as well as inſtituted and moral duty hence all lys under the Obligation of it. Even all Creatures that receive mercy from God, ſhould return duty to God; let every thing that hath breath praiſe the Lord, Pſal. 150. laſt. to wit, in their kind and after their manner; yea the whole Creation, all the works of God (whether Reptilia, Aquatilia terreſtria ceu Coeleſtia, creeping things, Fiſh, Fowle, Beaſts below, and Stars above) ſhall praiſe God. Pſal. 145. 10. all joins in conſort with the Saints in praiſing work. 'Tis indeed chiefly Mans work as he is Gods Maſter-piece, and endowed with both Speech and Reaſon above other Creatures. Yet 'tis not Mans duty only, though it be (his) chiefly; all Creatures do owe an Homage of praiſe to their Creator, and all men may know either by the light of nature, that this duty is natural or by the Law of God, that it is moral (beſides what hath been ſaid of 'its Inſtitution in the Goſpel) 'tis pitty that Man ſhould rob God. Or as the Hebr. is, Mal. 3. 8. will Adam pillage Elohim? to wit, of his praiſe: and 'tis the greateſt pitty that this ſhould be done not only by Adam in general, but alſo by any of the beſt of the Sons and Daughters of Adam.
6. The fifth Argument is the Excellency of the duty above bare Reading: Singing the word of God in meeter, is fuller of Vigour and Spirit then Reading it in proſe, which of it ſelf, and in 'its own nature is a far more ſaint and ſeeble ſtrain, and hath not that ſweet delectation in it to the Godly mind, as frequent experience doth eaſily demonſtrate: how oft is a gracious Soul even elevated herein above it ſelf? thus David had his unſpeakable raviſhments in this Ordinance, and therefore as being much vexed with his own natural dullneſs, he ſtirs up himſelf as Deborah had done before him. Judg. 5. 12. Awake Deborah, Awake, utter a Song. So he awakes his tongue (which he calls his glory) his harp and his heart too, for this duty wherein he found ſo much ſweetneſs. Pſal. 57. 7, 8. & 108. 1, 2. & 104. 33, 34. & 119. 103.
7 David did not only raiſe himſelf up from his indiſpoſing drowſineſs (going out with Samſon to ſhake it off from him, Judg. 16. 20.) but he reckons Gods ſtatutes (which he made his Songs in the Houſe of his Pilgrimage) to be better to him then thouſands of Gold and Silver. Pſal. 119. 52, 54, and they were the rejoyſing of his heart, as his beſt inheritance. Ver. 111. Thus ſhould the word of Chriſt dwell in you Richly. Col. 3. 16. [foreign] Indwell in you: It muſt be in you and in you again, well digeſted and turn'd into juice and blood, and this cannot be ſo well effected by a bare and curſory Reading the Word, as it may be by Singing it; wherein there is a diſtinct and fixed Meditation upon it, and upon every Syllable of it while 'tis leiſurely founded out by the voice: the longer that you ponder it in your mind, the more likely may it have a ſtrong influence on your affections; this pauſing and pondering doth chafe, ſupple and work the word into your Spirit, and ſo makes it both a refreſhing and a raviſhing Ordinance to you, having a more ſpriteful violence upon your heart then bare Reading; for hereby Gods word takes a deeper Impreſſion upon you, and thoſe things that you did know before, come to be better known and more graciouſly underſtood, the Spirit of God Sealing them upon your Soul; then doth the word of Chriſt dwell in you Richly, and you give rich and liberal entertainment to it, and you will account all other but trivial traſh to this true treaſure.
8. The ſixth Reaſon to enforce this Goſpelduty, is, as it is an Ordinance that is comfortable to Man (oft ſweetning his Spirit for God and Godlineſs) ſo it is an Ordinance very acceptable to God; not only Solomons Prayer to God, but alſo his praiſing of God had a moſt gracious acceptance with God. The fire that came down from Heaven upon his Sacrifice, 2 Chron. 7. 1. (as a viſible evidence of acceptation) was after both his praying and praiſing work, 1 King. 8. 55, 56. & 62. He bleſſes the Lord in a ſtanding poſture (as well as the People) when he had done praying to the Lord in a kneeling poſture. Ver. 54. 56, 57. and this Ordinance of Singing praiſes to God is the more acceptable to him, as it hath a more copious and ample profeſſion of Piety in it, (then in other Ordinances) when the word of Chriſt dwells in us Richly, to make us Sing indeed, Col. 3. 16. for 'tis an Ordinance that contains in it an univerſal perſonal performance and Action, every one muſt be an Actor in ſounding out the praiſes of the God of Iſrael. Pſal. 148. 11, 12, 13. both Princes and Peaſants, both young Men and Maidens, both old Men and Children. None are two high to do God Homage in their perſons (not by a proxy) but as they are bound to do it (as men) ſo they are doubly-bound to it (as great men) and none are two low to pay this tribute of perſonal praiſe to God. Hereupon the Pſalmiſt Summons in all things to pay their Rent to God. Factouring (as it were) among all Animate and Inanimate things to bring forth their proper praiſes to God.
9. This duty hath ſuch acceptance with God that he hath put a double honour upon it, 1. In this World, 2. In the world to come. 1. Here God hath honour'd it with gracious effects far above the reach of either Nature or Art in two things. (1.) In allaying the evil Spirit. 1 Sam. 16. 24. The ſound of Davids Harp (which could not be available alone) was quickened with the ſpiritual Song (wherein the breathings of the Spirit were) theſe altogether made Saul well altogether. (2.) In Miniſtring to the good Spirit, 2 King. 3. 15. Eliſhah (finding himſelf indiſpoſed) calls for a Minſtril (ſuppoſed to be ſome Godly Levite, skilful in ſinging Davids Pſalms upon his Inſtrument of Muſick) this prepared him for Prophecying, which (without Divine influence) he could not have effected. 2. Hereafter God honours it with making it the only and whole work of the other World, where ſighing is turned into ſinging; ſighing Hoſannas into ſinging Hallelujahs. David awakes up his glory to ſing on Earth, Pſal. 57. 8. but ſinging in Heaven ſhall be glory it ſelf, 'tis a grace here as 'tis glory hereafter, it will be work and wages both.
10. The ſeventh Argument for the ſinging-Ordinance, is, 'tis proſitable to the Church (as well as comfortable to Man and acceptable to God) in as much as it hath a greater Communion unto mutual edification in it, then in other Ordinances. Eph. 5. 19. ſpeaking to your ſelves herein, &c. And Col. 3. 16. Teaching and admoniſhing one another hereby; this is done, not only as there is a perſonal performance of every ones part in this duty (above others) but alſo as there is a ſhoring up of one anothers Spirits and Affections in it; like City-buildings that bear up one another; not like thoſe in the Country that ſtand alone and bear up themſelves upon their own ſingle bottom: beſides when this ſinging work is carryed on [foreign] with joint conſent, this heaves upward every Petition more forcibly, and takes Heaven (as it were) by ſtorm and violence, eſpecially when Melody is made in the heart, which is the beſt Tune to every Pſalm. Can the roaring Boys of the World, ſtir up and provoke one another to Mad Merriments, among their Cups by their looſe and lewd Catches: and may not the Saints provoke one another, (Heb. 10. 24.) unto a Spiritual jollity (in a ſober ſenſe) to be expreſſed in Pſalms? When Spiritualized unto Spiritual Songs, this is good fellowſhip of the beſt ſort.
11. 'Tis pitty then, that this honouring God with our glory (as David that ſweet ſinger of Iſrael calls it, Pſal. 57. 7, 8.) ſhould have ſo much diſhonour and diſgrace caſt upon it, either as to manner, or as to matter, either by thoſe that are good, or by thoſe that are evil. The Papiſts and Popiſh perſons do indeed deride us for ſinging Geneva Jiggs, (as they ſtile the ſinging Pſalms.) And others cry the duty down as a Novelty; whereas the Antients tell us, that Chriſtians (in their times) were wont to ſing Pſalms in their very journeyings. And that Maids and Servants made it their practice in their dayly work; aſſuredly the Devil would do to the Church now, as Balak (with (the Devils ſpel-man) Balaam) would have done to the Church in the Wilderneſs, who, when he could not cut off the whole Camp of Iſrael, would be content to have part thereof curſed. Num. 23. 13. & 27. Thus Satan, when he cannot Plunder the Church of all the Ordinances at once, he will play at ſmaller-games (rather then be Idle) and endeavour only to cut her off from this Ordinance and the bleſſing of it.
12. Now to Anſwer the Objections which is the ſecond thing propounded; The firſt Objection is, that ſinging is comely for the upright only. Pſal. 33. 1. So none elſe ought to Sing praiſes but they. Anſwer the firſt, the word (only) is not in the Text, and it may be duty in ſinners, as well as comely in Saints; 'tis true, high Speech ſo praiſe is, being the proper work only of glorifyed Saints, and of glorious Angels) becomes not a fool. Prov. 17. 7. Or a Nabal. Hebr. that is a ſapleſs or worthleſs fellow, in whom all true worth is withered; God likes not fair words that come out of a foul Mouth; why do ſuch take Gods word in their Mouth, when they hate to be Reformed? Pſal. 50. 16, 17. The lepers lips ſhould be covered according to the Law. Levit. 13. 45. and [laudari ab illaudato] to be praiſed by a praiſleſs perſon is no praiſe at all. Chriſt ſilenced thoſe Devils that confeſſed him the Son of the moſt high God. Mark. 5. 7. Luk. 4. 41. O then rather cover your lips (with the leper) or reſolve to reform and let not your life give your lips the lie, be not as the Blacks that are white in the Mouth only.
13. The ſecond Anſwer to this firſt Objection is, all perſons (both Saints and Sinners) do lay under an Obligation to this duty (as it is both a natural and a moral or inſtituted duty, as before) 'tis a duty enjoined upon all, though all cannot perform this duty a like, and after a comely manner or with an Evangelical Spirit. 'Tis true, the old heart cannot ſing the new Song. Pſal. 3 3 3. the new Song before the Throne, Rev. 14. 3. or the Song of the Lamb, Rev. 15. 3. For ſhould a man Sing a good Song with his Voice, and play a bad one upon his Inſtrument, it would make but an ungrateful grating Noiſe: So it is with them whoſe lips and lives are not Relatives, and whoſe Actions contradict their ſayings and ſingings: yet every thing that hath breath, ſhould praiſe the Lord. Pſal. 150. laſt. and ſuch as cannot do, what they ought, they (reſolving to reform) ought to do, what they can; Seeing the poſitive command for this duty is general and univerſal: Sing to the Lord, all the Earth. Pſal. 96. 1. and make a joyful noiſe, all ye Lands. Pſal. 100. 12. and Sing to the Lord, all ye Kingdoms of the World. Pſal. 68. 32. The duty is grounded upon the Soveraignty of God, as he is a great God and a great King above all Gods. Pſal. 95. 3. and as his works of Creation and Providence, extendeth to all the Sons and Daughters of Men, Pſal. 145. 6. to 10. Therefore the Pſalmiſt Infers (and we with him) O that (All) men would praiſe the Lord for his goodneſs, and for his wonderful works to the Children of Men. Pſal. 107. 8, 15, 21, 31. 'tis oft over again and again.
14. The ſecond Objection is, we may not Sing with a mixt multitude, that do but take the name of the Lord in vain; hereby we do but partake of their Sin, and ſo make it our own. Anſwer the firſt, when Moſes and the Children of Iſrael Sang that Famous Song, Exod. 15. 1. there was not only a mixt multitude among them at that time (as is expreſly mentioned, Numb. 11. 4.) but alſo ſuch of the Children of Iſrael, that ſoon forgat the works of God, and tempted Chriſt in the Wilderneſs even of thoſe that Sang his praiſe, Pſal. 106. 12, 13, 14. and 1 Cor. 10. 9. And the Song of Moſes (recorded in Deut. 34.) was appointed to be Sung by the Children of Iſrael, not only in their upright ſtate, but alſo in their ſtate of Apoſtacy, that it might teſtify againſt them as a ſtanding Witneſs. Deut. 31. 19, 21, 22, 29. even by ſuch it was to be Sung as Moſes knew would (after his death (corrupt themſelves utterly and the New Teſtament alſo,) Act. 13. 44.) tells you, that almoſt the whole City of Antioch (the greateſt part whereof were poor Pagans) came together to hear the Word of God, and though the Apoſtle managed the work both in praying to God, and in praiſing of God, yet may it not be cal'd confuſion, if the whole Aſſembly ſaid [Amen] to all. This ſaying [Amen] by the people gave their aſſent to both Prayers, and Praiſes. 1 Cor. 14. 16. And was an univerſal acting perſonally in Gods worſhip, as well as perſonal ſinging is.
15. The ſecond Anſwer is, though Sinners (which drive the trade of Sin) do Sin in the manner of ſinging (becauſe they do it not after a Spiritual manner) yet they do not Sin in the matter of the duty, which is plainly Obligatory to all, though it be comely only in Saints: he doth bonum though he doth it not bene, and yet the Saints (themſelves may Sin in the manner of it too as well as ſinners, alas none of us know either how to pray, or how to Sing, but as the Spirit helps our Infirmities, Rom. 8. 26.) ſo as to ſing after a gracious manner and to make Melody in our hearts to the Lord; and no ſufficient Reaſon can be rendred, why Saints ſhould diſcontinue their duties, becauſe ſinners do own God, and their own duty (both by the light of Nature, and the Law of God) enjoined them. Paul both prayed and gave thanks to God in the preſence of them all. Act. 27. 35. even among poor Pagans, rude Mariners and Soldiers, that truſted to their own wiſdom more then to Gods word. Ver. 11. and that would have kil'd Paul not withſtanding all his kindneſs to them. Ver. 42. he doth not diſcontinuc his Devotion and duty upon the account of a mixt multitude; beſides God delighteth that his will ſhould be obeyed, and abhorreth that his Law ſhould be diſobeyed even by ſinful men, as in Sauls caſe. 1 Sam. 15. 22, 23. and in Ahabs, 1 King. 21. 27, 28, 29. God knows how to allow yea and to reward that which is his own, when yet he takes no pleaſure in the ſinful manner of the performance of a Divine duty.
16. The third Anſwer is, there is a parity of Reaſon put upon both praying and ſinging, Jam. 5. 13. is any afflicted, let him pray, is any merry, let him Sing Pſalms. The ſtreſs of both thoſe duties lays not ſo much upon the qualification of man, as upon the commandment of God: and though ſinners cannot ſing with grace in their hearts, yet this excuſes them no more from ſinging then from praying, both which are alike general duties to all mankind and not peculiar to Saints: the very light of nature preſſed Jonahs Mariners to pray in diſtreſs. Jon. 1. 6. And the Moral precept that forbids Atheiſme, commands Prayer which is an owning of God. He is Davids Atheiſtical fool, that ſaith in his heart there is no God, and that calls not upon God. Pſal. 14. 1. 4. Hence it is inferred, that though carnal, Ignorant or prophane people cannot Sing as they ought, no more can they pray as they ought; yet as this excuſes them not from praying work, neither can it from ſinging work; whatever is not done with Faith is Sin, Rom. 14. 23. and without Faith there can be no pleaſing of God. Heb. 11. 6. as to pray (ſo to Sing) without Faith is Sin, yet not to pray at all is a greater Sin; for the former is formality, but the latter is Atheiſme, which is the worſe of the two.
17. The third Objection is. Singing is but Temple-worſhip, and ſhould be aſſiſted with Inſtruments of Muſick, &c. Anſwer the firſt, Moſes and Deborahs Song was long before the Temple. 2. The Song of the Lamb, Rev. 15. Is taken out of ſeveral Pſalms. 3. Praying was Temple-worſhip and was attended with Incenſe there, as well as ſinging was with Muſical Inſtruments there; and ſo the Argument lays as ſtrong and as Cogent, for aboliſhing the duty of praying now, as well as of ſinging. 4. Singing to Inſtruments (then uſed) were only typical, and ſo but temporary belonging to the Ceremonial worſhip and ſo is ceaſed, 'twas accommodated to the Church during her Minority, Gal. 4. 1, 2. but ſinging with heart and voice is Moral-worſhip and ſo to abide among the mature heirs: the Ceremonial and Pompous part of Temple-worſhip is done away, but the moral part (in ſimplicity and gravity) remaineth; and now no voice ſhould be heard in the Church but ſuch as is ſignificant, and is edifying by ſignification (which the noiſe of Inſtruments cannot be) 1 Cor. 14. 10, 11, 26. and in that Prophecy of the Gentiles Converſion, Pſal. 95. We are commanded to make a noiſe with Pſalms but not with Inſtruments. Ver. 1. 2.
18. Briefly the fourth Objection is, but we are bidden to ſing the word of Chriſt, Col. 3. 16. not the words of David now. Anſwer firſt David writ his Pſalms in the Spirit of Chriſt, 2 Sam. 23. 2. the Lord (Chriſt) had ſpoken by the Mouth of his ſervant David. Act. 4. 23. 'Twas the Rock (Chriſt) that ſpake to and by David, and made him the ſweet ſinger of Iſrael, 2 Sam. 23. 1, 3. All the holy Scriptures (by which you muſt be guided here and Judged hereafter) is wholly the words that Chriſt hath ſpoken, Joh. 12. 48. So that while you ſing the Pſalms of David, &c. You do verily ſing the words of Chriſt. 2. Anſwer, the Hebrew Titles of David Pſalms, be [Miſimorim, Tehillim, and Shurim] which doth expreſly correſpond with the expreſs phraſe of the Apoſtle, Eph. 5. 10. Col. 3. 19. Pſalms, Hymns, and Spiritual Songs; wherein he plainly points out the uſe of Davids Pſalms, as being alſo the word of Chriſt and richly ſuiting to all Conditions: and ſuch Pſalms which cannot be Sung as your Experience, yet may you Sing them for your Inſtruction. Divine truth is the ſame in Meter, that it is in Proſe, and may as well be Sung as Read. 3. Anſwer, Such Hymns as are compoſed by any now (ſuppoſe they be free from the raſh and raw Eructations of a private Spirit, which cannot edify as it ought, 1 Cor. 14. 26.) yet as comming from an Ordinary gift only (for God no where promiſed another gift) it muſt needs (infinitely) fall ſhort of thoſe Scripture Pſalms; eompoſed by the holy Pen-men of the Word, to whom the Lord vouchſafed ſuch an High Publick and Infallible Conduct, in Compoſing what was Conſigned to the uſe of the Church for ever; theſe muſt excel private Hymns, as much as the holy Scripture exceeds all other Books whatſoever.